I just returned from the Evangelical Theological Society annual meetings in Milwaukee, Wisconsin where I picked up a copy of D. A. Carson’s new little book, Jesus the Son of God: A Christological Title Often Overlooked, Sometimes Misunderstood, and Currently Disputed (Crossway). On the taxi ride from the airport to the conference, I briefly tried to share the Lord with a taxi driver named Hassan. We were about a minute into the conversation when Hassan commented rather ardently, “We Muslims believe that Jesus is a prophet, and not the son of God.” I explained to him that Christians don’t believe that God had physical relations with Mary that led to her pregnancy, as many Muslims assume and consider blasphemous. The problem for dialogue with Muslims like Hassan is that many Muslims think that is precisely what we Christians mean when we use the expression “Son of God” in reference to Jesus—which, of course, we don’t. So what if you were a Bible translator in a Muslim country and knew that many of your readers would make the same assumption that Hassan did about the expression “Son of God”? Perhaps you should change the words “Son of God” to something else that is proximate in meaning but less offensive. Or maybe you shouldn’t…
Every now and then It is good to be surrounded by people who cause us to consider the stewardship of our life. Being at the global summit, Transform World 2012, has caused me to do just that. Perhaps this can be of encouragement to you.
The recent statistics released by The Pew Forum on Religious & Public Life showing a decline among Americans who consider themselves religious are sure to alarm many concerned about the spiritual state of the nation. For evangelicals, the most potentially jarring of these statistics shows that for the first time in its history the United States does not have a Protestant majority. The study found that about 20% of Americans say they have no religious affiliation, an increase from 15% in the last five years. The sobering reality in all this for evangelicals is that, although our churches continue to grow, our evangelistic effectiveness has significantly lagged behind the US population growth. This study is a clear challenge to evangelicals to live up to our name and proclaim the good news in a culture where we can no longer assume common theological foundations. Evangelical Christians have to learn to preach the gospel in a culture where we are no longer part of the Protestant majority. This is not necessarily a bad thing though. A few observations about the data shows that the picture is not as bleak as it may seem.
While reaching the whole world with the gospel is the mission of the Christian faith, lifegiving churches recognize that the world is made up of many different audiences. Since different groups of people have quite different cultures, needs, and methods of communication, a church that intentionally tries to reach a specific group with the message of Christ, will normally be much more effective than one that tries to reach everyone with a general attempt. Every church should have a sign that says, "Everyone Welcome," but a deliberate strategy must be in place or they will only see accidental growth.
Jesus often created controversy, particularly when he associated with sinners. He made it a practice of eating in the company of acknowledged sinners, a practice that was in direct contrast to that of the Pharisees. Why did He practice such an unusual form of hospitality for his day?
Many people are aware of the 10/40 window, but have you heard about the missional emphasis on the 4/14 window? Luis Bush and others are stirring the church to consider a stronger focus on this "window" in the days ahead.
Here’s a chapter written by an unknown early Christian to an unbeliever named Diognetus that is well-worth the three minutes it will take you to read it. This evangelist and apologist refers to Christians as “a new race or way of life” (Diogn. ch. 1). In chapter 5 he unpacks the distinctiveness of Christians.
Churches tend to approach culture from one of three perspectives: Isolation, Domination, or Incarnation. Isolation takes place when a church is so far removed from culture that it can no longer communicate the Good News in effective ways. If isolation takes place in a complete way, it usually leads to a church that totally dies out. However, most cases of isolation simply result in a church that has limited impact on people and society.
"Father, make of me a crisis man. Bring those I contact to decision. Let me not be a milepost on a single road; make me a for, that men must turn one way or another on facing Christ in me." Ever since I read Jim Elliot's journal as a young college student and discovered this quote...
It is not uncommon for pastors to be distressed over a discussion that suggests worship attendance is the key reflector of church health (see my post of April 17, 2012). They may respond with something like: “We are not an old-fashioned 'attractional' church, and don't define success on how many people come to us. We are a 'missional' church, and define our success on how many people we go to.”
One of the Church Growth Movements contributions to our understanding of evangelism is the discovery of the principle of receptivity. This principle basically states that people vary in being open and closed to the gospel message. Thus, people who are open to the gospel message today may not be tomorrow. Those who are closed to the gospel message today may be open tomorrow.
Pastors and church leaders have experienced the frustration of seeing someone make a personal decision for Christ and then quickly disconnect from church. Why is it that people connect with Christ but not a local church? How can local churches be more effective in keeping new believers?
A church is a living organism. It's natural for an organism to grow. And it's natural for a church to grow. When a church is not growing it is quite likely that something is wrong. In the United States a healthy church will see between 5 - 12% growth in worship attendance each year.
So here on the eve of Biola’s Conference “Israel the Church and the Middle East Crisis” I’m flushed out of my long blog hiding (or lethargy). That’s right, my maiden venture to blog-country is urged by some real angst in my heart about neglect of Israel. Now, Israel-angst of this kind is a subgenus to a larger malady I’ve seen around me in evangelicalism for some time—Eschatolitis—a form of the passive neglect of doctrine in general, but in this case, the doctrine of the End Times.
“Preach the gospel at all times; when necessary, use words.” How many (hundreds of!) times have you heard that line rolled out? The good part about the alleged saying is that we do need to communicate that we truly believe the gospel through what we do. People need to see the gospel as well as hear it. If you have any doubts about this, please refer to my post from a few days ago on “justice and mercy” ministries. But there are two problems with the way this quote is normally used. First, it is often used by people who are oriented toward social concern but who are less comfortable with verbally proclaiming the good news about the death and resurrection of Jesus Christ and faith in him alone. Such hesitancy to share the gospel verbally simply will not do if you even remotely consider yourself to be a biblical Christian. Second, Francis of Assisi apparently never said it.
Over the past five months the Overseers (translate: “Elders” or “Pastors”) at Whittier Hills Baptist Church have been thinking and praying about ministries of compassion and justice and the relationship of such activities to gospel proclamation. We have recently completed a position paper in which we collectively lay out what we believe the Bible teaches on this topic. We also address a few practical issues in the paper. We will be using this document in the future to help guide ministry decisions as we interact with those who are poor, oppressed, and marginalized. I’m linking you to our paper with the permission and encouragement of our leadership team. We hope that this paper will be a help to other churches, ministries, and individuals to think carefully and biblically through this important--and sometime controversial--topic. You are free to use this paper (or sections of it) in any way you consider appropriate in your respective areas of ministry.
Todd Billings is one of evangelicalism’s brightest up-and-coming pastor-scholars. From missions work in Uganda, to a Harvard Ph.D., to an adopted daughter from Ethiopia, Billings is advancing many of the projects dear to evangelicalism. You may have seen his wonderful cover article for Christianity Today (October 2011) on the theological interpretation of Scripture. In November 2011 he published the distillation of nearly a decade’s sustained reflection on a theme that is central to the gospel: the believer’s union with Christ.
Marc Vandenbrouke set down the book he was reading on the café table. In one hand was the cigarette that beckoned to him with smoldering nicotine. That was his life disintegrating into acrid smoke. Marc had been reading about the revered Buddha, Siddhartha, but the monk had taught him nothing about the meaning of his own life. He had also turned to Hegel, Marx, Nietzsche, and Freud. These had all failed him. They told him he was a nothing, a parasite in an otherwise lovely ecosystem. Marc couldn’t even explain to himself why he, a human being, was significantly different from the chair or his cigarette. His thoughts were futile, his feelings were nonsense, and his choices, as his teachers had told him, were merely illusions based in chemical reactions taking place within the fat tissues of his skull. Was knowledge truly impossible? Did no one have a way to explain existence? Ah, well, here’s a phone call to relieve him from the brief sojourn into morbidity, despair and the meaninglessness of his life.
Imagine meeting weekly for 3 – 4 months over coffee or tea with someone who is eager to discover what a relationship with Jesus Christ is all about. Conversations focus on understanding the Bible, salvation, the Holy Spirit and resurrection, righteousness and justification, peace with God and the peace of God, the realm of grace, freedom from punishment and the freedom in discipline. They are true conversations, not lectures. You have a guidebook, your “Traveler” gets a Traveler’s Notebook. We have often found that the Traveler has not really begun the journey. He or she has never surrendered to Jesus, and we can help them understand better what salvation is, and commit to Jesus.
There is always a tension between the purity and unity of the church. How do Christians decide how much weight to put on certain beliefs? Here is how I think we need to figure out how to plant flags wisely.
I was living with my family on the north edge of New York City on September 11, 2001. The entire nation was stunned and outraged by the attacks on the Twin Towers. The shock reverberated across the nation. The effect on those living in New York was something else altogether.
What are the sure signs that you are a authentic Christian? Bible reading, praying, church attendance, right answers to theological questons, concern for social justice, and acts of service, are all necessary to grow in Christ. But none of these is definite evidence that you are truly a child of God.
Biola University